|
369 |
The section appears
first in C and D. Ibn Khaldun did not add it all at once, for a good
deal of the text is still found in the form of marginal additions in C.
He may have been asked in his classes to elaborate upon the subject,
and hence to have devoted a separate chapter to it supplementing the
preceding one. In a sense, it disturbs the arrangement of the
discussion.
Cf. D. B. Macdonald in El, s.v. "Kalam": "Ibn Khaldun
evidently added (this section) later from a perception (1) that his view
of these passages was essential to his general position and (2) that he
had not dealt fully enough with some of the theological matters of
controversy. He traced, in fact, the origin, in great part, of the
science of Kalam, viewed as defensive scholasticism, to these ambiguous
and obscure passages; it sprang, thus, more from exegetical than from
philosophical pressure."
|
370 |
Qur'an 3.6 (5). |
371 |
Cf. as-Suyuti,
Itqan, II, 2 (Ch.
XLIII), whose source is Ibn Abi Hatim, |
372 |
Cf. 2:179, above. D erroneously adds Ibn 'Abbas
before Mujahid as another authority for the statement quoted. |
373 |
Died 104 [722/23] or 107 [725/26]. Cf. al-Bukhari,
Ta'rikh (Hyderabad,
1360-
/1941-), IV 1, 49. |
374 |
Cf. 2:160,
above. |
375 |
Amir b. Shar'hil, d.
between 103 and 106 [721-25]. Cf. al-Khatib al-Baghdadi,
Ta'rikh Baghdad, XII,
227 ff. |
376 |
Cf. as-Suyuti,
Itqan, II, 5. |
377 |
Cf. as-Suyuti,
Itqan, II,
3. |
378 |
Cf. al-Bukhari,
Sahih, III, 212 (comm. on Qur'an 3.7);
Concordance, III, 62b; as-Suyuti,
Itqan, II, 3. |
379 |
Cf. Qur'an 96.18 (18). |
380 |
Muhtamil:
C and D. |
381 |
Qur'an 7.187 (186 f.); 33.63 (63). |
382 |
As already pointed out by de Slane, az-Zamakhshari
mentions nothing of the sort in his commentary on the beginning
of surah 2, where he
discusses the huruf al-muqatta'ah at length. Nor does he say
anything in his commentary on surah Taha (20).
The interpretation of
taha as
tahir and
hadi does not seem to be
generally accepted.
Al-Baqillani, Tamhid, pp. 125 f., points out that
it is not the letters as such that make the Qur'an inimitable, but their
arrangement.
|
383 |
Similar
explanations of the
huruf al-muqatta'ah, are found, for instance,
in as-Suyuti, Itqan, II, 9 ff. The unsolved problem of the letters
has called forth many ingenious and unproven theories. Cf. T. Noldeke,
F. Schwally, G. Bergstrasser, and 0. Pretzl,
Geschichte des Qorans (Leipzig, 1909-38), II,
68 ff. For the bitterness with which the supporters of the different
theories fight each other to the present day, cf. Ali Nasuh al-Tahir,
"Abbreviations in the Holy Qur'an," Islamic Review, Dec. 1950,
pp. 8-12. Cf. also 2:192 f. and 205 ff., above. |
384 |
Wa-s-saq:
C and D, with
reference to Qur'an 68.42 (42). |
385 |
The rest of the
paragraph is found in the margin of C. D inserted it at a wrong place in
the text, namely, after the first sentence of the next paragraph. |
386 |
Cf. al-Bukhari, Sahih, I,148,153, etc.; and
Concordance, II,
202. In this often-quoted tradition, the word
translated here by "suffer any harm" appears in different forms; the
preferred interpretation seems to be: "Everybody will have the privilege
of seeing Him." Cf. Lisan al-'Arab, VI, 166; XV, 252. Cf. also
below, p. 74. |
387 |
The tradition is found at the beginning of the Kitab
al-Iman of Muslim's Sahih. |
388 |
Died after 80 [6991. Cf. al-Bukhari, Ta'rikh, IV
1, 399 f.; Ibn Hajar, Tahdhib, X, 225 f. |
389 |
80-131
1699/700-748/491.
Cf. GAL, I, 66; Suppl., 1, 103; A.
J. Wensinck in El, s.v. The correct al-Ghazzali appears in the MSS. |
390 |
Mu'ammar b.'Abbad, d. 215 [830/31].
Cf. J.
Fuck, "Neue Materialien zum Fihrist,"
Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XC (1936), 318; S. Horovitz, Uber den Einfluss der
griechischen Philosophic auf die Entwicklung des Kalams (Breslau,
1909), pp. 55 ff. |
391 |
Muhammad b. al-Hudhayl, d.
between 226 and
235 [840-50].
Cf.
GAL, Suppl.,
I, 338. |
392 |
He is mentioned, for
instance, in the biography of al-'Allaf in al-Khalib al-Baghdadi,
Ta'rikh Baghdad, III, 367.
Cf. also ash-Shahrastani, Milal, ed. Cureton (London, 1842-46), p. 34;
tr. T.
Haarbrucker (Halle, 1850-51), I, 49. |
393 |
Ibrahim b. Sayyir, d.
between 220 and
230 [835-45].
Cf.
GAL,
Suppl., I, 339;
H. S. Nyberg in EI, Supplement, s.v. "al-Nazzam."
The following statement concerning an-Nazzam's attitude toward
predestination is by no means clear. Qala bi-l-qadar literally
means "to profess belief in predestination," but in theological usage
the phrase had come to mean just the opposite, "to profess belief in
free will." Cf., for instance, C. A. Nallino, Raccolta di scritti
(Rome, 1939-48), II, 176-80.
From the preceding remarks by Ibn Khaldun, if I
understand them correctly, it would seem that the above translation
expresses what he meant to say, strange as it may seem. |
394 |
Amr b. Bahr, ca.
160 [776] to 255 [869]. Cf. GAL, I, 152 f.;
Suppl., I, 239
ff. |
395 |
Abdallah b.
Ahmad al-Balkhi, d. 319 [931]. Cf. GAL, Suppl.,
I, 343; F. Rosenthal, A History of Muslim
Historiography (Leiden, 1952), p. 356 (n. 8). |
396 |
Sic C and D. The Jubba'is
were Muhammad b. 'Abd-al-Wahhab, 235303
[849/50-916], and his son Abu
Hashim 'Abd-as-Salam, 275
or 277 [889
or 890/91]
to 321 [933]: Cf. GAL, Suppl., 1, 342
f. The dates are to be corrected in accordance with
al-Khatib al-Baghdadi, Ta'rikh Baghdad, XI, 55
f. |
397 |
Cf. p.
50, above. |
398 |
Cf. p. 49,
above. |
399 |
Second half of the ninth century. Cf. Ibn an-Nadim,
Fihrist, ed. Flugel (Leipzig, 1871-72), p.
180; (Cairo,
1348/1929-30), pp. 255 f. The Fihrist
gives his names as 'Abdallah b. Muhammad, instead of 'Abdallah b. Sa'id
b. Muhammad. |
400 |
He is mentioned together with the other two men in ash-Shahrastani,
Milal, pp. 20, 65;
tr. Haarbrucker, I, 29, 97;
W. M. Watt, Free Will and Predestination in Early
Islam (London, 1948), p. 130. |
401 |
The famous writer on
mysticism, ca. 165 [781/82] to 243 [855]. Cf. GAL, 1, 198; suppl.,
I, 351 ff. |
402 |
C does not have wa-, which
appears in D. |
403 |
D and C: fa-ayyada maqdldtihim. |
404 |
Cf. 1:394,
and p. 44,
above; p. 144,
below. |
405 |
Cf. ash-Shahrastani,
Kitab nihayat al-iqdam,
ed. A. Guillaume (Oxford & London, 1934), pp. 320 and
827, where the above explanation of speech is mentioned as Ash'arite
doctrine. |
405a |
I believe that this
renders Ibn Khaldun's thought accurately. Ibn Hanbal was under no
obligation to consider the pronunciation of the Qur'an as untreated, but
he also avoided calling it created, although this would have been the
sensible thing to do, because he hesitated to associate the terms
"created" and "Qur'an" in any way whatever. It would not seem correct,
for syntactic reasons, to translate: "He had not heard (the word
'created') used by the ancient Muslims before his time. He (also) would
not say ..."
The difficulty we encounter here is caused by the fact
that Ibn Hanbal's attitude toward this problem was not clearly known to
later generations. He is said, on the one hand, to have greatly
disapproved of anyone who would say that the pronunciation of the Qur'an
is created, and, on the other hand, he is reported to have vigorously
denied a statement attributed to him that it was uncreated. Cf. Ibn al-Jawzi,
Mandqib al-imam Ahmad b. Hanbal
(Cairo, 1849/1981), pp. 154, 158. Cf. also H. Laoust in
the new edition of El, s.v. "Ahmad b. Hanbal."
|
406 |
Cf, p, 49,
above. |
407 |
Quran 18.77 (76). |
408 |
I
believe that the word used here, and again pp. 68 f., below, is to be
vocalized muhdithun
and to be understood as a synonym of mubtadi'ah
"those who create new (opinions)."
Muhaddithun "hadith scholars"
or muhdathun "modern"
seem less likely interpretations. |
409 |
Qur'an 7.54 (52), etc. |
410 |
Qur'an 42.11 (9). |
411 |
Qur'an 23.91 (93); 37.159
(159). |
412 |
This is not an exact
quotation. |
413 |
Qur'an 112.3 (3). |
414 |
C and D:
al-alihah "gods"? Text
to be corrected? |
415 |
The impossible obligation, apparently, would be belief in something that is
doubtful. |
416 |
Cf. pp. 58
and 61, above. Cf. also p. 101, below. |
417 |
Bombaci, p. 455, translates: ". . . since essence and
quality (ousia and
poion) coincide in the case of the
attributes ..." |
418 |
Cf. Averroes, Fasl
al-maqal, ed. and tr. L. Gauthier (3d ed.; Algiers, 1948), p. 19. |
419 |
Cf. pp. 56
f., above. |
420 |
Qur'an 42.11 (9). |
421 |
D adds quite
pointlessly a reference to Qur'an 3.109 (105). |
422 |
Qur'an
6.3 (3). |
423 |
Al-Khatib al-Baghdadi, Ta'rikh
Baghdad, II, 30-33, mentions discussions
concerning the divine attributes that al-Bukhari had in Nisabur. |
424 |
C and D: lam (for the misprint
lahu of the Paris ed., which was recognized as
such by de Slane and Bombaci). |
425 |
Sic: C and
D. |
426 |
Cf. Bombaci, pp. 455 f. |
427 |
Cf. p. 65 (n.
408),
above. |
428 |
D adds: "anthropomorphists and " |
429 |
For the
difference between tashbih and tajsim, cf. p. 84,
below |
430 |
This statement is
ascribed to a certain Dawud al-Jawaribi. Cf. alIsfariyini,
at-Tabir f i d-din, p. 71;
ash-Shahrastani, Milal, ed.
Cureton, pp. 77, 143;
tr. Haarbrucker, I, 115, 215. In a slightly
different form, but still ascribed to Dawud al-Jawaribi, it appears in 'Abd-al-Qahir
al-Baghdadi, Fart', tr. A. S. Halkin (Tel Aviv, 1935), pp. 33
f.; as-Sam'ani, Ansab (E. J. W. Gibb Memorial Series, No.
20)(Leiden & London, 1912), fol. 590b. |
431 |
Qur'an 7.43 ( 41). |
432 |
Cf. 1:199,
above; pp. 70 f., below. |
433 |
For the following discussion,
cf. 1:194 ff., above. |
434 |
Cf. 1:199,
above. |
435 |
Cf.
1:198
(n. 277), above. |
436 |
Cf. p, 45
(n. 832), above. |
437 |
Cf. p. 45, above. |
438 |
Qur'an 16.78 (80). |
439 |
Indana:
C and D. |
440 |
Cf. B. Schrieke in EI, s.v. " Isra'." |
441 |
Cf. B. Carra de
Vaux in EI, s.v. |
442 |
Cf. Ibn Sina, Isharat,
ed. Forget (Leiden, 1892),
pp. 219-15; tr. A: M. Goichon (Beirut & Paris, 1951), p. 514.
Cf. also the
references given by the translator. |
443 |
The reference is to
the traditions at the beginning of al-Bukhari's Sahih. Cf. 1:185
and 201, above. |
444 |
Cf. 1:202,
above. |
445 |
Cf. A. J. Wensinck in El,
s.v. "Munkar wa-Nakir." |
446 |
This refers to the talqin,
the formulas declaring God's oneness and the
prophet hood of Muhammad, which are spoken into the ear of the deceased.
References to the talqin
in the canonical collections of traditions are found in
Handbook, p. 52. C correctly vocalizes:
yudhakkirunahu. |
447 |
Ibn Hisham, Sirah,
ed. Wustenfeld (Gottingen, 1858-60), I, 453. |
448 |
Cf. al-Bukhari, Sirah, III, 64. Further references
in Handbook, p. 28; Concordance, II,
541b. |
449 |
Cf. pp. 60
f., above. |
450 |
The above statement hardly agrees with what al-Ghazzali says about the rub
("spirit," for al-Ghazzali a synonym of nafs
"soul")
in connection with death. Cf.
Ihya', IV,
419. |
451 |
Al-Ghazzali
does not refer to the limbs as such. |
452 |
Both MSS. C
and D have
fa-l-naira`. |
453 |
Qur'an 2.142
(136), etc. |
|
|